Quotulatiousness

July 25, 2022

“Yond Cassius has a lean and hungry look; He thinks too much: such men are dangerous“

Filed under: Books, Europe, History — Tags: , , , , , — Nicholas @ 03:00

Rob Henderson considers the character of Julius Caesar (as filtered through Plutach and Shakespeare), and the “Dominance-Oriented Status Seekers” identified in a recent paper:

La morte di Cesare (The death of Caesar)
Oil painting by Vincenzo Camuccini between 1804 and 1805. via Wikimedia Commons.

In the opening scene of Shakespeare’s Julius Caesar (which is drawn from Plutarch’s Lives), the commoners of Rome are seen celebrating Caesar’s recent triumph over Pompey.

Two tribunes (elected officials), Flavius and Marullus, accost two of the commoners, asking them to name their trades and explain why they are out in their best attire rather than working.

The commoners respond to the tribunes’ condescension with indirect answers and puns that annoy the tribunes even more.

Eventually, Flavius and Marullus learn that the plebeians are cheering Caesar. The tribunes scorn them for doing this.

They tell the commoners that Pompey was a Roman too. So Caesar’s success was not truly a triumph for Rome.

Flavius later tells Marullus that they should remove the decorations from Caesar’s statues during Caesar’s parade.

Marullus questions this plan, stating that it also happens to be the Feast of Lupercal, a celebration of fertility.

But Flavius is adamant that they remove the ornaments, because the removal will help prevent Caesar from seeing himself as too great.

This first scene of Julius Caesar shows that the tribunes want to prevent the rise of a potential tyrant. But they themselves are more than willing to push the commoners around.

Later, two other prominent Romans — Brutus and Cassius — are likewise shown expressing their concerns about Caesar’s growing popularity.

Cassius asks Brutus how Caesar has any more right to greatness than Brutus or himself.

Cassius tells Brutus a story: When they were young, Cassius saved young Julius Caesar from drowning. Cassius always viewed himself as superior for rescuing Caesar. He is now aggravated that Caesar has risen above him.

Cassius decides to orchestrate Caesar’s assassination. Cassius gradually convinces other members of the Roman elite to help him carry out the conspiracy.

Meanwhile, Caesar himself, speaking privately with Mark Antony, expresses suspicions about Cassius:

    CAESAR
    Let me have men about me that are fat,
    Sleek-headed men, and such as sleep a-nights.
    Yond Cassius has a lean and hungry look.
    He thinks too much. Such men are dangerous.
    ANTONY
    Fear him not, Caesar; he’s not dangerous.
    He is a noble Roman, and well given.
    CAESAR
    Would he were fatter! But I fear him not.
    Yet if my name were liable to fear,
    I do not know the man I should avoid
    So soon as that spare Cassius. He reads much,
    He is a great observer, and he looks
    Quite through the deeds of men. He loves no plays,
    As thou dost, Antony; he hears no music;
    Seldom he smiles, and smiles in such a sort
    As if he mocked himself and scorned his spirit
    That could be moved to smile at anything.
    Such men as he be never at heart’s ease
    Whiles they behold a greater than themselves,
    And therefore are they very dangerous.
    I rather tell thee what is to be feared
    Than what I fear; for always I am Caesar.
    Come on my right hand, for this ear is deaf,
    And tell me truly what thou think’st of him.

Caesar is saying all men are hungry, either for food, entertainment (“he loves no plays … he hears no music”), or power. If prosperous men aren’t tempted by food and entertainment, then they crave power. Thus, prosperous men who are lean are dangerous.

Mark Antony dismisses Caesar’s concerns about Cassius, because Cassius is a “noble Roman”. But as events unfold, we see that Antony was misguided.

Caesar was correct in his judgment of Cassius.

The eminent literary critic (and my former professor) Harold Bloom has stated that Caesar’s “estimate of Cassius shows him to be the best analyst of another human being in all of Shakespeare”.

Bloom goes on to characterize Cassius as embodying a “spirit of resentment, unhappy as he is at contemplating greatness beyond him”.

Cassius secretly arranges to have fake notes sent to Brutus, who is fooled into thinking the notes have been written by ordinary Roman citizens who want the Roman elites to stand up against Caesar.

When persuading the other conspirators to help him carry out the assassination plot, Cassius’s stresses his concern for the future of Rome.

But Cassius’s story to Brutus indicates that the assassination was in part fueled by his resentment that Caesar grew into someone more powerful than himself, thus upending their former status disparity.

July 22, 2022

Sexual liberation to sexual revolution to … today’s sexual desert

Filed under: Health, History, Liberty, Politics, USA — Tags: , , , , , , — Nicholas @ 03:00

Chris Bray thinks that the sexual revolution “missed a turn, somewhere out in the desert”:

The discussion of what we didn’t mean to do is becoming an interesting one:

After decades of sexual liberation — Mattachine, Stonewall, Loving v. Virginia, Griswold v. Connecticut, Second Wave feminism and the Sexual Revolution, Lawrence v. Texas, Obergefell v. Hodges, and whatever else I’m missing in there (and I’m not sure Roe belongs on the list, but maybe) — we somehow arrive at a moment in which we merge a sexualized display of childhood and a relentless media-driven commodification of sexuality with the very clear reality that nobody’s having any sex:

    One of the most comprehensive sex studies to date — the National Survey of Sexual Health and Behavior — found evidence of declines in all types of partnered sexual activity in the U.S. Over the course of the study from 2009 to 2018, those surveyed reported declines in penile-vaginal intercourse, anal sex and partnered masturbation …

    Over the last 22 years, Herbenick has co-authored several studies about our sexual activity. Her most recent research finds that all of us, regardless of age, are having less sex, with the most dramatic decline among teenagers.

    At the start of the study in 2009, 79% of those ages 14 to 17, revealed they were not having sex. By 2018, that number rose to 89%.

Liberation stabbed pleasure in the heart; we emptied sex. Hypersexualization turns out to be desexualization. The unrelenting joylessness and death odor of contemporary sexual culture emerges from seventy years of growing openness and freedom. How?

There’s no way to fully cover a question of that scope in a single post — but I refer, as a start, to the earlier posts I wrote about the sexualization of childhood and the way Jim Jones used sex as a weapon. Breaking barriers and repressive anchors broke connections and reference points: Yes, some people were trapped in oppressive societal norms, and it’s not at all my view that all the sexual liberation in our past wasn’t really liberating. But we broke marriage to set people free, and whoops. Some people experienced bourgeois heteronormativity as a prison, and so set out to release everybody from their cages, which seem to have not been cages for a whole lot of people. Congratulations, we’ve freed you from being part of a family.

July 19, 2022

How dating apps have changed the dating world

Filed under: Health, Media, Technology, USA — Tags: , , , , , , , — Nicholas @ 03:00

Rob Henderson on the changes dating sites have accelerated in the dating community:

    “In the United States, 35 percent of Tinder users are college students ages 18 to 24 … ‘I’ve heard a joke on campus that goes something like this: ‘First base is hooking up, second base is talking, third base is going on a date and fourth base is dating’.“ (source).

I am just old enough to remember what the dating scene was like before the rise of Tinder and other dating/hook-up apps. It has changed a lot.

2012 was another world in many ways.

The situation has changed for everyone on the dating market. Even those who don’t use these apps. This is because even for the people who don’t use the apps, they still live in an environment where others use them. Over time, those who don’t use apps must adapt to the preferences and behavior of those who use them. Not the other way around.

One example of how the scene has changed. I have a friend from college. A good-looking guy. He showed me how many women he has matched with: More than 21,000. Twenty-one thousand. Tinder actually identified him as a valuable user early on, and gave him free perks and upgrades. They lifted his radius restrictions. This allowed him to match with even more women. I have another friend. Doesn’t have the best pictures on his profile. But not a bad looking guy. Over roughly the same period of time as my other friend, he has matched with seven women.

Some findings on dating apps:

  • 18 to 25 percent of Tinder users are in a committed relationship.
  • Women aged 23 to 27 are twice as likely to swipe right (“liked”) on a man with a master’s degree compared with a bachelor’s degree.
  • Men swipe right (“liked”) on 62 percent of the women’s profiles they see; women swipe right (“liked”) on only 4.5 percent of the men’s profiles they see.
  • Half of men who use dating apps while in a committed relationship reported having sex with another person they met on a dating app. All women who used dating apps while in a committed relationship reported having sex with another person they met on a dating app.
  • 30 percent of men who use Tinder are married.
  • In terms of attractiveness, the bottom 80% of men are competing for the bottom 22% of women and the top 78% of women are competing for the top 20% of men.

One way dating apps might be changing the dating scene. People used to have to go out to meet people. And it was costly to lose a relationship partner, in part because of the process involved in meeting someone new. Today, people know that a new partner is a few swipes away. Partners might be more replaceable. If things start deteriorating with their current partner, some can pull out a goldmine in their pocket.

There may be some sexual stratification going on as well. My two friends are examples of the above finding that being slightly more attractive as a man leads to far more matches.

QotD: The soul-less, dehumanizing “cube farm” (aka, “veal pens”)

Filed under: Business, Quotations, USA — Tags: , — Nicholas @ 01:00

In 2010, the psychologists Alex Haslam and Craig Knight set up an experiment in which participants were asked to perform simple administrative tasks in a variety of office spaces. They tested four different office layouts. One was stripped down: bare desk, swivel chair, pencil, paper, nothing else. The second layout was softened with pot plants and almost abstract floral images. Workers enjoyed this layout more than the minimalist one and got more and better work done there.

The third and fourth layouts were superficially similar, yet produced dramatically different outcomes. In each, workers were invited to use the same plants and pictures to decorate the space before they started work, if they wished. But in one of them, the experimenter came in after the subject had finished decorating, and then rearranged it all. The physical difference was trivial, but the impact on productivity and job satisfaction was dramatic. When workers were empowered to shape their own space, they did more and better work and felt far more content. When workers were deliberately disempowered, their work suffered and, of course, they hated it. “I wanted to hit you,” one participant later admitted.

It wasn’t the environment itself that was stressful or distracting — it was the lack of control.

Yet there is a long, dismal tradition of disempowering workers. In the 1960s, the designer Robert Propst worked with the Herman Miller company to produce “The Action Office”, a stylish system of open-plan office furniture that allowed workers to sit, stand, move around and configure the space as they wished.

Propst then watched in horror as his ideas were corrupted into cheap modular dividers, and then to cubicle farms or, as Propst described them, “barren, rathole places”. Managers had squeezed the style and the space out of the action office, but above all they had squeezed the ability of workers to make choices about the place where they spent much of their waking lives.

Tim Harford, “What Le Corbusier got right about office space”, Tim Harford, 2022-04-07.

July 16, 2022

Declarations of faith in the Church of Scientism

Filed under: Health, Media, Politics, Religion, USA — Tags: , , , , — Nicholas @ 05:00

Chris Bray points out the hard-to-miss similarities between traditional religious beliefs and the modern beliefs of the congregations of the Church of Scientism:

Christian churches tend the bust out the HE IS RISEN banner on Easter Sunday, and here’s a version of the central declaration of faith from another religion, the Church of Scientism:

“We stand by science, so we stand by the vaccine.” These hang from every lamppost on the sizeable campus of a major research hospital in Los Angeles, an identical recitation of faith that appears before the eyes of the medical pilgrim every thirty steps or so. You can chant it in a rhythm, if you’re so inclined, as ye performest thine Stations of the Vaccine. The true penitent will park on Robertson, to walk past the maximum number of signs, but mark ye the parking restrictions, for the ways of Los Angeles parking enforcement are cruel, and many are they who suffer the penalties.

If this isn’t a declaration of a faith, then what is it? The call and response, the this-therefore-this:

Priest: Because of science, we save lives every day.

Congregation: We stand by science, so we stand by the vaccines.

You can hear the chanting in your head, can’t you? The repetition, the delivery of a mantra in a form that allows you to perceive it, and perceive it, and perceive it, and perceive it yet again before ye makest thine turn onto San Vicente. When you say it often and identically, it wears grooves; it patterns the dailiness of life with the avenues of belief. It’s Benedictine Scientism.

Or, you know, not. My bet is that most people never notice these signs, or never notice them twice, but the choice to make them and to display them is compellingly bizarre and creepy. I wish I could have witnessed the meeting of medical administrators that led to that choice, because I’m fairly confident that it played like a Paddy Chayefsky movie IRL.

I’ve been reminded over and over this week how important Substack has become. This absolute must read post from el gato malo discusses the complete implosion of popular trust in the mRNA injections, from the sharp decline in booster uptake to the “that parrot is dead” numbers regarding mRNA uptake in children under the age of five. Flatly, people aren’t taking this shit anymore, and they’re for damn sure not having it injected into their children.

QotD: No, your baby isn’t racist

Filed under: Quotations, Science — Tags: , , , , — Nicholas @ 01:00

Look, it’s not even racial, but it is tribal. Because human beings are tribal. By evolution and inclination, humans associate most with people they’re used to, and they feel safe amid a small number of people they know well.

The insanity of all the “your baby is racist” studies is thinking that babies prefer people who look like THEM. This is not the case. They prefer people who look like those they identify as parents. Take a Chinese baby, at birth, and have him raised by Maori and they’ll react badly to people who look Chinese. Think of it in terms of the band of human (or pre-humans.) If a baby found himself amid a group that didn’t look like its caretakers chances were it was dead and/or lunch. Sending up a distress signal in the form of wailing is its only hope its caretakers will come and rescue it. (“It” because I’m including pre-humans. This applies — with bells on — to baby chimps, btw, who are just human-adjacent.)

Sarah Hoyt, “They’re Out To Get You”, According to Hoyt, 2019-04-09.

July 11, 2022

Well, we were overdue for another “Great Awakening”, but this time it’s woke

Filed under: Media, Politics, Religion, USA — Tags: , , , — Nicholas @ 03:00

In the Neo-Ciceronian Times, Theophilus Chilton outlines why it’s more sensible to regard today’s progressives as devout cultists rather than persuaded political activists:

You may not have been aware of it, but a religious revival has been sweeping America for the past few years. However, rather than the old-time religion of Christian piety, it’s a new religion with new idols and a new direction. Yet, not entirely new — it’s the latest phase in an evolving revolutionary belief system that has consciously set itself against every aspect of traditional American culture and society. Whereas earlier progressivism made an effort to appear to integrate itself into earlier American paradigms even as it was acting to overturn them, the current religion of Woke Progressivism has completely excised itself from any pretension of respect for previous Americanism.

Some on the Right balk at the terminology of referring to woke progressivism as a “religion”. After all, hasn’t the modern Left been characterised by a rejection of religion? By an increasingly overt atheism that not only denies traditional religion, but actively subverts and mocks? Yet, unlike European modes of leftism that have remained more within the boundaries of orthodox Marxism-Leninism, official atheism has never been able to gain more than a toehold in the United States. The American temperament is a religious one and therefore requires some object of piety towards which it is directed.

For the Left, this new object of piety was channeled into cultural Marxism, a form of New Leftism that has successfully managed to take over nearly every institution — government, corporate, cultural — in this country. It did so by providing a more comprehensive program, one that was as much cultural subversion and replacement as it was “traditional” economic leftism, than older forms of socialism. This new leftism, which in its full floruit is the woke progressivism we see today, provides a totalising replacement ideology that seeks to sweep away everything that came before it.

But is this new belief system a religion? I believe that it definitely can be thought of as one, since it displays all the typical sociological patterns found in religions as they have been found throughout history, plus a few that are typical of cult groups as they’re observed today.

To begin, woke progressivism has a precisely defined and systematically enforced body of doctrines which are to be believed, not rationalised. The fluidity of gender, the naturalness of homosexuality, the evil of whiteness — all of these and much more are to be received by simple faith. But these aren’t randomly chosen. They have overarching doctrinal bases that fit within the larger progressive ideological agenda. Put together, these constitute an interlocking body of progressive doctrine that provides a comprehensive ideology to its followers.

Yet at the same time, woke progressivism does have a means of receiving new revelation and new interpretation via its own body of canonical authorities who then pass on this doctrine to the larger body of the woke “church”. This is done primarily through means of the narrative-shaping performed by major media outlets working in conjunction with elements within government, NGOs, and academia (the complex of which is what neoreactionaries often refer to as “the Cathedral”). Indeed, that process has been at work for decades — e.g. it is how the Afrocentrism of the 1980s went from being an odd, laughable academic quirk to being received doctrine which naysaying can cause you to lose your job. Have you ever noticed how when some new element of the progressive narrative hits, whether it’s a fundamental element of ideology or simply how to think about some current news event, that progressives seem to adopt it all at once?

There’s a reason for that. Once a change or addition is decided, the doctrine is swiftly promulgated to all of the local parishes and becomes a received and accepted part of the faith.

QotD: The sad plight of the academic

Filed under: Education, Humour, Quotations — Tags: , , , — Nicholas @ 01:00

There are lots of explanations for why college folk are the way they are. I’ve offered several of them myself. But when it comes right down to it, all the various explanations are just symptoms of the same fundamental disease: They’re boring, and they know they’re boring.

Boredom is, in fact, the modern West’s signature pathology. Nobody with a rich, full life — a rewarding job, some hobbies, family and friends — bothers about “intersectionality” and whatnot. That’s not to say that Normals don’t get bored. However, for us boredom is a temporary feature of life. We know how to handle it; we have a zillion ways of killing time. What’s more important, we know that boredom’s just a part of life; it happens to the best of us.

For them, each episode of boredom is an existential crisis. They’ve convinced themselves that they have all the answers, that to be #Woke is to be a god among men. So if their lives aren’t 100% wonderful and fulfilling all the time — every second of every minute of every hour of every day — it throws the fundamental premise of their entire existence into question. It it any wonder, then, why they’re constantly hyperventilating about everything? Without a constant infusion of drama, they have to face the fact that they’re just people, buggering through life with the rest of us.

Severian, “The Reluctant Revolutionary”, Rotten Chestnuts, 2019-04-05.

July 7, 2022

Coping with the excesses of ideologists

Filed under: Media, Politics — Tags: , , , — Nicholas @ 05:00

In New English Review, Theodore Dalrymple considers how best to cope with fanatics bearing ideology and demanding your compliance and self-abasement:

Theodore Dalrymple on 24 September 2007.
Photo by jaapstronks at Flickr via Wikimedia Commons.

Ideologists are inherently totalitarian, especially when a still small voice tells them that their opinions are vulnerable to criticism. Shrillness then becomes the mental white noise with which they drown out their own doubts. They can’t allow any corner of the world to escape their attention. Uniformity will both demonstrate their correctness and, if it lasts long enough, make criticism unthinkable. Just as the white noise of shrillness once did, so will perpetual silence eventually allay their doubts.

Surrender is wrought by cowardice and, slightly less dishonorably, by boredom. What intelligent person wants to spend his life disputing evident absurdity? […]

There are one of two possible responses (other than outright opposition) to the Augean stable of ideological folly.

The easiest thing to do in both cases is to give in to the monomaniacs; but the first response is to go into what Germans in the time of Hitler called “inner emigration”, that is to say, to try to find a niche in which to get on with one’s life undisturbed by the surrounding idiocy and viciousness, for example by laying low and taking up an interest that flies below the ideological radar.

This method can’t be a hundred percent successful, because the ideological monomaniacs demand not merely the absence of dissent from their ideology, but also some proof of positive adherence to it: for example, by signing up to policies on equality, inclusion, and diversity.

By signing up to such self-contradictory nonsense, of course, the person who seeks inner emigration feels soiled; he has undermined his own probity. But at least, or so he hopes, he will then be free of interference. This hope is usually dashed because, to quote another poem:

    … that is called paying the Dane-geld;
    But we’ve proved it again and again,
    That if once you have paid him the Dane-geld
    You never get rid of the Dane.

In other words, the ideologist always comes back for more self-abasement: Today it’s transgenderism, tomorrow it will be — what? The glories of incest, the social necessity and benefit of infanticide? It doesn’t matter: The aim is not improvement, it’s the exertion of power, for one of the cultural or psychological characteristics of the age, at least among the educated, is the belief that, in human relations, everything is a matter of power and therefore that only power counts or is to be trusted.

Another way of dealing with the ideologists is to obey the old slogan that if you can’t beat them, join them. People therefore join up to what is, in effect, a new secular religion, and since most people who do so are not out-and-out villains or opportunists, they have to persuade themselves that they actually do believe the tenets of the new religion; and, as is often the way with converts, they become fanatics, not merely to persuade themselves, but to expunge their wicked past in which they were not believers and were quite possibly mockers.

June 27, 2022

QotD: Perfectionism

Filed under: Health, Quotations — Tags: , , , — Nicholas @ 01:00

Perfectionism should be classified as a disability.

It has blighted more lives than autism, destroyed more potential work than brain damage, stopped more achievement than mis-education. It can devour entire civilizations, and arguably has. […] If you’re an artist or even just a “creator” or worker: a writer, an artist, a programmer, a cook, holy heck, even a house cleaner, you know exactly what I’m talking about.

There’s this odd tendency to be more dissatisfied with our work the better we do and then to decide not to do things because, what the heck, it will never be good enough.

The way it blights lives is … interesting. As in I’ve seen perfectionists utterly ruin themselves by doing nothing. Oh, you want to write/create/climb your work ladder? But you look at your work and you know you’re not good enough because you can see flaws, so why even try. And then you do nothing. And then … and then you’re 65 and you’ve done nothing and achieved nothing in your life, and it’s a miracle if you came close to supporting yourself. (And the only reason you’ve done so is because you did some job you considered was menial and didn’t matter, so your perfectionism didn’t infect THAT.)

If you’re a true perfectionist, you also never had any relationships. Because even though you’re far from the ideal mate, you judge every potential by tagging up defects. If you can’t have perfection, why bother.

The very smart are extremely susceptible to this, but everyone can fall into the trap. If you care or know enough about any field, the flaws in your own (and others) work will stand out glaringly and in relief and then you can’t do ANYTHING.

Of course, the more you practice and know the more flaws you see. And it eventually shuts you down. I catch myself in this trap frequently to the point of being amazed when semi-pro anthos buy my work, because I’m sure it’s the worst thing ever written. And I can shut myself down for years. (I’m not alone, I know you know other writers with this problem.)

Sarah Hoyt, “The Flaw in Flawless”, According to Hoyt, 2019-02-27.

June 24, 2022

“… most of the ‘mental health crisis’ is just loneliness”

Filed under: Britain, Health, History, Religion — Tags: , , , — Nicholas @ 05:00

Ed West believes we’re suffering so many social ailments because we’re social creatures, evolutionarily speaking, and modern society has reduced or eliminated so many traditional community social gatherings — made far, far worse by arbitrary lockdown rules and harsh enforcement during the Wuhan Coronavirus panicdemic. He’s talking specifically about Britain and Europe, but the same definitely applies here in North America:

“Procession for Corpus Christi” attributed to Master of James IV of Scotland (Flemish, before 1465 – about 1541), illuminator.
Original illumination in the Getty Center Collection via Wikimedia Commons.

Last week, for example, most of continental Europe got a holiday to mark Corpus Christi, once a huge event in England but killed off by the Reformation. Why can’t we have a holiday too? It was 27 degrees in London last Thursday — it would have been great.

We’re all aware, on some subconscious level, that there is a need for communal feasts and holidays, and in some ways the idea of a June procession to celebrate the official religion has made a comeback with Pride. The feast-shaped hole in our lives is why, from time to time, the great and the good come up with very boring ideas for substitutes feasts, the latest being “Celebration Day”. The idea is for “one day in the year when we can all take a pause in our busy lives to reflect, remember and celebrate the lives of people no longer here”. You mean, like the feast of All Saints’ and All Souls’, which again was a huge part of our calendar once and is still marked in Catholic countries? Like that one?

[…]

Contrary to the fashionable Noughties takes about the evils of supernatural belief, religion has huge psychological benefits. There is a vast array of evidence showing that attending religious ceremonies increases dopamine responses in the brain. Overcoming our fear of death is not even the key part; it is meeting other people and taking part in a common ritual, which has huge benefits, including reduced risk of suicide or addiction. Religious attendance is “associated with lower psychological distress” and “related to higher well-being”.

Modernity, diet and substance abuse may have slightly increased rates of extreme mental illness such as schizophrenia, while social media has allowed people with personality disorders to become prevalent, especially in politics. But most of the “mental health crisis” is just loneliness. People attend fewer communal events because of the decline of religion, they see other people less regularly and they have fewer friends — of course they’re unhappy! Humans are not just social mammals, we are ultra-social by the standards of other species; that’s why we need common rituals and why we’re chasing that religious feeling everywhere and can’t find it. It is why, as Madeline Grant wrote in the Telegraph this week, that as well as progressive institutions adopting religious-type feasts, even exercise classes increasingly resemble Mass.

Lockdown, traumatic though it was, was merely an extreme version of the trend towards solitude already underway (with working from home, online shopping and various other lockdown activities on the rise before 2020). Most traditional societies would consider our everyday lives in non-Covid times to be a form of lockdown, with historically very unusual levels of isolation. That is why the extreme loneliness of lockdown gave rise to ersatz rituals such as Clap for Carers.

Yet you just can’t beat the real thing. As Parker wrote at the time, ritual decline was a real sadness in our lives: “From the Middle Ages until the first half of the 20th century, Whitsun and the week that followed was the chief summer holiday of the year in Britain. It was a time for all kinds of communal merry-making, varying over the centuries but consistent in spirit: the season for feasts and fairs, dancing and drinking, school and church processions, and generally having a good time.”

June 22, 2022

Puberty, “white guilt”, and social contagion helps drive huge numbers of teen girls to think they are transgender

Filed under: Education, Health, Media, USA — Tags: , , , , , , , , — Nicholas @ 05:00

Until a few years ago — a blink of the eye in social terms — most individuals who wanted to transition to the other gender were born male. That is no longer the situation in North America, as vast numbers of young teens have been hammered with accusations of “privilege” for being white, while already undergoing the stresses and social disruption of puberty, seem to be deciding in groups that they must have been “assigned the wrong gender” at birth. In City Journal, Leor Sapir tells some of their stories:

Patricia (a pseudonym) is the mother of a teenage girl who in recent years has come to identify as transgender. She lives in California, considers herself progressive, votes Democrat, and leads a group for parents of children with rapid onset gender dysphoria (ROGD) — that is, youth who suddenly experience distress with their bodies and believe that undergoing medical “transition” will make them whole again. When I spoke to her recently, she recounted how her daughter’s at-first-lesbian and then trans identity emerged in response to feelings of shame about being white.

I have since spoken to more than a dozen ROGD parents and parent-group leaders who tell a similar story. Their schools compulsively tell their children how awful it is to be white, how white people enjoy unearned “privilege”, how they benefit from “systems” put in place by and for white people for the sole purpose of oppressing “people of color”. Plagued by guilt, the children — almost all of them girls — rush to the sanctuary of “LGBTQ+” identity. Once there, they are catapulted into hero status. According to Patricia, some teachers at her daughter’s school are more forgiving toward “queer” and “trans” kids who hand in their homework late.

The students, especially the girls, absorb this messaging. They are acutely sensitive to how identity affects their social status and academic fortunes. They want the warmth that comes with queer/trans identity, but above all they don’t want to be thought of as vicious oppressors. Lacking maturity and self-confidence, they fail to put “anti-racist” indoctrination in its proper context. They do not appreciate its ahistorical, anti-intellectual, and anti-humanist foundations, nor are they aware of the incentives leading teachers and administrators to foist it on them. Being white is not something these teenagers can escape, but they can mitigate its social costs by declaring themselves part of an oppressed group.

The wages of whiteness for teenagers are, however, only half of the story. Decades of gay rights activism have taught us that being gay or lesbian is not something one chooses. The mainstream narrative of transgenderism — promoted aggressively in the context of civil rights policymaking — holds that even being transgender is something people have little control over. Gender identity, experts have argued in Title IX lawsuits, is innate, immutable, and “primarily dictated by messages from the brain”. Thus, membership in the “LGBTQ+ community” would seem to be nonvoluntary. One is either “born that way” or not.

[…]

Several of the parents I spoke to told me that their daughters’ friends all identify as non-heterosexual, despite none having ever kissed another teenager or been in a romantic relationship. LGBT identity is, for them, not related to sexual attraction or behavior. As Kate Julian has written in The Atlantic, America is going through a “sex recession”. Whereas in 1991, most teenagers would have had at least one sexual encounter by the time they graduated high school, by 2017 most had had none. The vacuum left by the hollowing out of courting and relationships has been filled, so it would seem, by a new, inward form of “sexuality” in which the sexual side of our nature is purely a private experience. The 1960s sexual-liberation movement has somehow bred asexual atomism.

June 17, 2022

Oikophobia run rampant

Filed under: Books, Britain, Education, Media, USA — Tags: , , , , , — Nicholas @ 05:00

In the New English Review, Theodore Dalrymple considers the prevalence of oikophobia in western culture:

In an article for the American Mind, Daniel Mahoney draws our attention to a recent book on the phenomenon of oikophobia, the dislike or even hatred of one’s own country or culture, which now seems so prevalent in western academic and intellectual circles as to be almost an orthodoxy or requirement for acceptance into the intellectual class. Of course, no social trend or phenomenon is entirely new or has an indisputable starting point: for example, George Orwell drew attention to English self-hatred many years ago. But the spread of oikophobia has been of epidemic proportion in late years.

It seems to me that Mr. Mahoney’s analysis can be extended. The first question to ask is why oikophobia should now be so prevalent. To this, I should tentatively reply that it is because of the mass intellectualization of society consequent upon the spread of tertiary education. Intellectuals have an inherent tendency to be oppositional to all received opinion or feeling, for there is no point in going to the trouble of being an intellectual if one ends up thinking and feeling what the great mass of the people around one think and feel. Love of country and inherited custom is so commonplace as to appear almost normal or natural, and much of it, of course, is unreflecting.

But intellectuals are supposed to reflect. That is their function, and they are inclined to reject received opinion, not because it is wrong but because it is received. It goes without saying that received opinion can be wrong and even wicked or evil, in which case the strictures of intellectuals are necessary and salutary; but intellectuals themselves may promote wrong or even wicked opinions, partly from the a priori need to distinguish themselves from the run of mankind.

The phobia in oikophobia is the fear of being taken for one of the common run of mankind.

The second question about oikophobia is the old one of cui bono? Again, one must not confuse the psychological or social origin or function of an opinion with its justification or correctness in the abstract, but once one has decided that an opinion is mistaken or deleterious in its effect, it is natural to ask where it comes from and what interests it serves.

In my opinion, oikophobia is generally bogus, that is to say insincere, as is its cognate, multiculturalism. The oikophobe and the multiculturalist are not really interested in other cultures, except as instruments with which to beat their fellow citizens. The reason for their lack of real interest in other countries is not difficult to find and is of very common application. The fact is that it is very difficult genuinely to enter into a culture, or subculture, other than one’s own, even when that culture or subculture is close to or adjacent to one’s own.

The dark side of Tim Berners-Lee’s statement “When something is such a creative medium as the web, the limits to it are our imagination”

Filed under: Health, Media, Technology — Tags: , , , , — Nicholas @ 03:00

In The Critic, Tom Farr wonders about the wider meaning of the Eugenia Cooney story:

Eugenia Cooney in 2016.
Photo by Lilg54g – CC-BY-SA 4.0 via Wikimedia Commons.

Journalist and author Mandy Stadtmiller shared a new article last week on her excellent Substack series Rabbitholed entitled: “Why is Jeff Bezos Allowing Millions of Teenage Girls to Watch the Severely Anorexic Influencer Eugenia Cooney Slowly Kill Herself On Stream?”

The article itself received widespread attention for its harrowing coverage of the story of Eugenia Cooney, a 20-something Twitch streamer and YouTuber, who has built a global fanbase off vlogs featuring her cosplaying, and giving makeup and beauty tips amongst other things, as well as her distinctive early 2000s emo aesthetic.

Cooney is also severely anorexic. As Stadtmiller’s article succinctly explains:

    Cooney’s horrific skeletal appearance is documented lavishly by her sick and enabling mother, Debra Cooney, who is seemingly keeping her daughter trapped and isolated at home with almost no contact with the outside world outside of the online predatory men who pay her daughter tips to spin around, crawl around on the floor, act like a cat and show how weak she is when trying to lift things.

Whilst Cooney’s story warrants attention, that isn’t the purpose of this article. In order to understand fully the social apparatus that allows and encourages Cooney’s mother to disturbingly parade her young daughter around for tens of thousands of digital voyeurs, no better explanation can be found than the one that actually answers Stadtmiller’s original question: Just why is Jeff Bezos allowing millions of teenage girls to watch Eugenia Cooney slowly kill herself on stream?

Whilst Jeff Bezos could and should be skewered for his role in amassing grotesque, Scrooge McDuck levels of wealth at the expense of anyone with the temerity to want to use the toilet during their working hours, in this instance he is merely a symptom of a deeper rot that has taken hold of our society, aided in part by the explosion of the internet in the late 90s.

Sir Tim Berners-Lee, the founder of the World Wide Web, once said: “When something is such a creative medium as the web, the limits to it are our imagination.” Berners-Lee was not wrong, but it would be unfair to stick him with the responsibility for what the depraved depths of some individuals’ “imagination” have conjured up in the subsequent decades since the web’s mass adoption.

Those of us who grew up in the 90s and early 2000s — ostensibly the first generation to be exposed from an early age to the internet in its more rudimentary form – will surely remember the sporadic emergence of individual “shock videos”: from the fairly benign (“Meatspin”, anyone?) to videos of murder (“Three Guys One Hammer”), the internet was a developing digital territory that its early adopters were still testing the limits of. These videos were occasionally linked to entire websites that would host videos depicting varying degrees of degeneracy, but they operated mainly in the darker corners of the web, reliant on people sending links to each other on MSN with a description that would lull the recipient into a false sense of security in order to get them to click on it.

Such content ran, if not explicitly then certainly conceptually, parallel to another early-2000s meme: Rule 34. In short, Rule 34 stated: “Rule #34 There is porn of it. No exceptions.” It doesn’t really require Einstein’s intellect to parse what was meant by this aphorism: as the porn industry was finding its footing in the new digital age, the type of pornographic content that was readily available was also breaking new ground. Initially, those shock videos existed in a slightly separate orbit to that of more mainstream pornography, but their intersection was by no means a rarity, even in those early days. This somewhat grimly operates as the perfect example of Berners-Lee’s observation that the creativity fostered by the internet is only constrained by our collective imaginations.

June 16, 2022

QotD: The Guardian and “capitalism”

Filed under: Britain, Economics, Humour, Media, Quotations — Tags: , — Nicholas @ 01:00

The displacement of responsibility is a Guardian staple, with society or capitalism (or “late capitalism”, or “neoliberalism” or whatever) being blamed for the columnist’s own hang-ups and incontinence. Tanya Gold did it two or three times during her time at the paper, as did Madeleine Bunting, Oliver James, VJD Smith and God knows how many others. Diane Abbott once claimed that capitalism is the reason she got fat, and still is.

It’s practically a rule. If a Guardian contributor drinks too much, eats too much, buys too many shoes … well, obviously, they’re the victim because consumerist peer pressure somehow made them do it against their will, such as it is. The premise is generally “capitalism made me fat”, followed by “capitalism made me anxious about being fat”, followed by “tax such-and-such to buggery, or ban it altogether, and then I’ll be thin”.

David Thompson, from the comments to “Reheated (55)”, DavidThompson.com, 2019-04-01.

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